pestem caveant qui salvam Ecclesiam cupiunt quum illam in Scotia in tempore profligaris ne quaeso illam unquam admittas quantumvis unitatis retinendae specie quae veteres etiam optimos multos fefellit blandiatur Bez Epist. 79. This is a great gift of God that you have brought into Scotland together pure Religion and good order which is the bond to hold fast the Doctrine I heartily pray and beseech for Gods sake Hold fast these two together so that you may remember that if one be lost the other cannot long remain So Bishops brought forth popery so false Bishops the reliques of popery shall bring into the world Epicureism Whosoever would have the Church safe let them beware of this pest and seeing you have timely dispatched it in Scotland I beseech you never admit it again albeit it flatter with shew of the preservation of unity which hath deceived many of the best of the Ancients A third of the body of Confessions of faith It is the rare priviledge of the Church of Scotland before many in which respect her name is famous even among strangers that about the space of four and fifty years without schisme let be heresie she hath kept and holden fast unity with purity of doctrine The greatest help of this unity through the mercy of God was that with the doctrine the discipline of Christ and the Apostles as it is prescribed in the Word of God was by little and little together received and according to that discipline so neer as might be the whole government of the Church was disposed By this means all the seeds of schismâ—s and errors so soon as they began to bud and shew themselves in the very breeding and birth were smothered and rooted out The Lord God of his infinite goodnesse grant unto the Kings most gracious Maiesty to all the rulers of the Church to the powers that are the Nursers of the Church that according to the Word of God they may keep perpetually that unity and purity of doctrine Amen Est illud Ecclesiae Scoticanae privilegium rarum prae multis in quo etiam ejus nomen apud exteros fùit celebre quod circiter annos plus minus 54. sine schismate nedum haeresi unitatem cum puritate doctrina servaverit retinuerit Hujus unitatis adminiculum ex Dei misericordia maximum fuit quod paulatim tum doctrina Christi Apostolorum disciplinam sicut ex verbo Dei est praaescripta una fuit recepta quam proixme fieri potuit secundum eam totum regimen Ecclesiasticum fuit administratum Hâ—e ratione omnia schismatum atque errorum semina quam prinum pullulare aut se exerere visa sunt in ipsa quasi herba partu sunt suffocata extirpata Det Dominus Deus pro immensa su a bonitate Regiae Majestati Serenissimo omnibusque Ecclesiarum gubernatoribus potestatibus Ecclesiae nutritiis ut ex Dei verbo illam unitatem doctrinae puritatem perpetuo conservent Amen Corp. Confess fidei pag. 6. The fourth of King Iames of happy memory The Religion professed in this Countrey wherein I was brought up and ever made profession of and wishes my son ever to continue in the same as the onely true form of Gods Worship c. I do equally love and honour the learned and grave men of either of these opinions that like better of the single form of policy in our Church than of the many Ceremonies of the Church of England c. I exhort my son to be beneficiall to the good men of the Ministry praising God that there is presently a sufficient number of good men of them in this Kingdom and yet are they all known to be against the form of the English Church Basildor To the Reader And in the Assembly 1590 his Majesty praised God for that he was born to be a King in the sincerest Church in the world c. The fift is of Brightman our own Countryman who joyneth the Churches of Helvetia Suevia Geneva France Holland SCOTLAND all together into one Church for the Counter-payn of the Church of Philadelphia because saith he they almost live by one and the same laws and manner of Government as touching any matter of moment Neither doth the distance of place break off that society which the Conjoyning of mindes and good will coupleth together having thus joyned them into one Church he subjoyneth concerning it Loth would I be to provoke any man to envy or to grieve him with my words yet this I must say there is no place where the doctrine soundeth not more purely the worship of God is exercised more uncorruptly where more faithfull diligence of the Pastors doth flourish or more free aud willing obedience is given by the people nor yet where there is greater reverencing of the whole Religion among all orders And afterward Neither doth it onely keep the doctrine of salvation free from corruption but it doth also both deliver in writing and exercise in practice that sincere manner of government whereby men are made partakers of salvation Revel of the Apocal. Chap. 37. To these may be added what upon the one hand is said by these of the separation in their first petition to to King Iames insert in their Apology to the Doctors of Oxford We are willing and ready to subscribe to these grounds of Religion published in the Confession of Faith made by the Church of Scotland hoping in the unity of the same Faith to be saved by Jesus Christ being also like minded for and with other Reformed Churches in points of greatest moment And upon the other hand That the meetings of Ministers for interpreting Scripture like unto their Presbyteries were allowed by Arundell Hutton and Matthew three Archbishops in England and proved very profitable in the Northern parts for increase of knowledge both in Ministers and People But all these and the like testimonies were to me but like the saying of the woman of Samaria to her Countrey-men till I did more fully understand the constitution and order of that Church Then did I believe not because of their testimonies but because I did see and know And from that which I have seen and do now know when I have walked and gone round about that Church when I have told the Towers thereof marked well her Bulwarks and considered her pallaces I may without offence affirm three things First That God hath not dealt so with every nation if envy would permit I might say any nation as he hath dealt with them Whereof no cause can be given but his own good pleasure he showeth mercy and maketh his Sunne to shine on whom and were he will and of him and through him and for him are all things Secondly that it is no marvail if that Nation stand to the defence of their Reformation had the Lord been pleased to blesse us with the like at the time of our Reformation we would
not have been so unwise as to make exchange of it with Prelacy we would have forsaken all things rather then have forsaken it It is more strange that any should have been found amongst them at any time to speak or to do against their own Church But after you have with your reason and minde made a generall survey of all societies there is none more grave more dear then that which each one of us hath with his Countrey Parents are dear Children Friends familiars are dear But our native Countrey alone taketh all these within her compasse for which what good man would doubt to die could his death serve her for good So much the more detestable is their barbarity who have with all kinde of wickednesse rent asunder their native Countrey and both are and have been exercised in overturning her from the very foundation If a Patriote spoke so of his Countrey a Citizen so of his Republike what should the Christian born baptized and bred in Scotland think and say if he have been borne there not only to this mortall but to that immortall and everlasting life No children on earth have better reason to say Wee are not ashamed of our Mother and it were to be wished that the saying were reciprocally true Thirdly having the pattern of all the Reformed Churches before us and this example so neer unto us what need we to stand amazed as not knowing what to choose To abide that which we have been is neither profitable nor possible To conjoyn the two in one is but the mixture of Iron with Clay and must needs make the distemper greater It were well for us and no other well for us can I see that laying aside our high conceit of our selves and the low esteem of other reformed Churches We would resolve to follow them as they follow Christ and not to despise the government of Christ because they seeme to be but Mole-hils But to conforme to them because they are conforme to Christ and to the pattern shewed in the Mountain What reciprocation of giving and receiving in matters of Religion hath beene betweene this and the Scottish Nation may be knowne by the words of Beda but speaking in his own idiome according to the grounds of popery Not long after the Monkes of the Scottish Nation who lived in the Iland Hii with the Monasteries under their power were brought into the rite of observing of Easter and of shaven Crownes The Lord bringing it so to passe he should have ascribed it to another spirit Which certainly was done by the marvellous dispensation of divine mercy that because that Nation who had the science of divine knowledge did willingly and without envy communicate the same to the people of England that the same Nation afterward should by the Nation of the English attain unto the perfect rule of living in these things which they had not before The Governement and Order OF The Church of Scotland A Description and not a Demonstration of the Church of Scotland is intended non jus sed factum their doing simply and not the reason of their so doing is desired The delineation therefore of the face of that Church without artificiall Colours and dispute of her comelinesse and beauty is nakedly expressed in two Parts The one of her Officers the other of her Assemblies The first part I. Of the Officers of the Church BEside the ordinary and perpetuall Officers which are Pastors Doctors Elders and Deacons The Church of Scotland hath no other at this time nor did at any time acknowledge any other These being warranted by Christ and his Apostles the extraordinary Ministers unto whom his will was revealed and being sufficient for all the necessary uses of the Churches as Exhortation Teaching administration of the Sacraments Government and distribution The Offices of Apostles Evangelists and Prophets were extraordinary and continued in the Christian Church so long as by the Will of God it was needfull for the well of the Church who although in regard of their order degree manner of Ministration and the places which they did hold which is called successio in gradum eundem They have properly none to succeed them yet in respect of their doctrine holinesse of life and substance of their Ministery which is successio in caput all faithfull Pastors lawfully called to their functions are their successors And in this sense not only their first reformers who had somewhat extraordinary but all their faithfull Ministers since who have laboured in the Word and Doctrine for the planting preserving and purging of Religion to the edification of the Church and no other are successors to the Apostles The Office of a Bishop consisting in power or priority above a Pastor as having no warrant in the Scripture as being a member of the wicked Hierarchy of the Pope for although this priority of Prelates had place in the Church before the Pope ascended to the top of his Ambition yet every corruption in doctrine worship but especially in government which since the mystery of iniquity began to work is retained by the Pope and by his authority is obtruded upon the Church they conceive to be His and as a cursed tree which amongst them hath brought forth no better fruits then heresie and errors in doctrine idolatry and superstition in worship Tyranny and persecution in Government and leudnesse and profanity of life both in Pastors and People They have abjured and removed out of their Church together with all the branches of that Hierarchy and all the offices titles dignities and courts depending thereupon as may be seen in their confession of faith Books of discipline and acts of assemblies of old and of late In the beginning of their reformation they had no constitute Presbyteries nor such provinciall and generall assemblies as they had afterward and upon the other part they had superintendents visiters of certain parts of the Countrey and Commissioners for Provinces But they who desire to know the constitution and condition of that Church must distinguish between her infancy and her riper age between her desires designes and endevours and her attainments proceedings and performances for how soon it was possible for them presbyteries and assemblies which from the beginning had been intended were erected and established And no sooner was this brought to passe But superintendents and all others of that kinde which at first were of necessary use in visiting the Country and in planting of Churches were declared to be neither necessary nor expedient for the Church The Church of Scotland hath been disquieted and much troubled with Episcopacy since the beginning and at last by the ambition of vain men by the power and working of civill authority and by the corrupt assemblies of Ministers had some footing and was in end raised to a great height and did become a mountain And yet the office of a Bishop was never received in that Church But when some Ministers who in regard of their
up religious exercise in families And that the Pastor from his particular knowledge of the flock committed to him may apply his doctrine and pray the more pertinently in publike The third is Examination of all sorts of persons who are not known to have some good measure of knowledge before the Communion All these parts of the Ministery in publike and private are performed more diligently or negligently according to the faithfulnesse or unfaithfulnesse of the Minister who hath according to his work his praise or censure at the visitation of the Church by the greater Presbytery No Minister there is suffered to be a non-resident or to have the charge of more Churches But if two small contiguous Parishes be united by the assembly to make up a competent congregation he Preacheth sometime in the one and sometime in the other Church as the people do desire and the Eldership doth direct 2. The order of Baptisme NO other but the Pastor who preacheth the Word hath the power of the Ministration of the Sacraments And concerning Baptisme it useth not to be hastened before some day of the publike meeting of the Congregation nor delayed after but upon necessary impediments and is never ministred in private houses Notice is given thereof in due time to the Pastor and that by the Father of the child if he be not justly hindered that a word may be spoken to him in season After Sermon on the week dayes and after Sermon in the afternoon on the Lords day The Pastor remaining in the same place where he hath Preached and having water in a large Basin provided with a fair Linnen-cloth in a convenient place and in a decent manner The Father or in his necessary absence some other man who is reputed godly presenteth the child to be Baptized The action is begun with a short and pertinent prayer next some words of instruction touching the Author nature use and end of this Sacrament the duties to be performed in the one time of the person to be Baptized and of the parent or viceparent Thirdly he that presenteth the childe maketh confession of the Faith into which the childe is to be Baptized and promiseth to bring up the childe in that Faith and in the fear of God Fourthly the Minister being informed of the name of the childe Baptizeth the childe so named by sprinkling with water Into the name of the Father Son and holy Ghost Lastly the Minister concludeth as well the publike worship for that time as the action with thanksgiving for the Word and Sacraments and with prayer for a blessing and with such Petitions as he useth at other times after Sermon and in end dismisseth the Congregation with the blessing 3. The order of ministring the Communion or the Lords Supper THe Sacrament of the Lords Supper is more frequently ministred in some Congregations then in other according to the number of the Communicants and the Proficiency of the People in the way of Christ and in some places upon one Sabbath in other places upon two or three Sabbaths as it may be done most conveniently which is determined by the Minister and Eldership of the Church None are admited to the Lords Supper but such as upon examination are found to have a compeâ—ent measure of knowledge in the grounds of Christian Religion and the doctrine of the Sacraments and are able according to the Apostles Commandement and professe themselves willing to examine themselves and to renew their Covenant made with God in Baptisme promising to walk as beseemeth Christians and to submit themselves to all the Ordinances of Christ. The ignorant the Scandalous the obstinate and such as are under Censure or publike admonition in the way to censure are not admitted Neither are strangers received but upon sufficient testimony or otherwise be very well known The Sabbath day next before the Communion shall be celebrated publike warning thereof is made by the Pastor and of the doctrine of preparation to be taught the last day of the week or at least toward the end of the week That the Communicants may be the better prepared by the use of the means both in private and publike Upon the day of the Communion notice being given after the doctrine of preparation of the houres of meeting which useth to be before the ordinary time observed other Sabbaths a large Table decently covered is so placed as that the Communicants may best sit about it and the whole Congregation may both hear and behold The Preface prayers and preaching of that day are all framed to the present matter of the Sacrament and the duties of the receivers after Sermon immediatly the Pastor useâ—h an exhortation and debarreth from the Table all ignorant prophane and scandalous persons which being done he goeth from the Pulpit and sitteth down with the people at the Table where the bread standing before him in great Basins fitly prepared for breaking and distribution and the wine in large Cups in like manner he first readeth and shortly expoundeth the words of Institution shewing the nature use and end of the Sacrament and the duties of the Communicants next he useth a prayer wherein he both giveth thanks especially for the Inestimable benefit of Redemption and for the means of the Word and Sacraments particularly of this Sacrament and prayeth earnestly to God for his powerfull presence and effectuall working to accompany his own Ordinance to the comfort of his people now to communicate The Elements thus being Sanctified by the Word and Prayer the Minister Sacramentally breaketh the bread taketh and eateth himself and delivereth to the people sitting in decent and reverent manner about the Table but without difference of degrees or acceptions of persons these that are neerest the Minister having received the bread do divide it from hand to hand amongst themselves when the Minister delivereth the bread according to the commandment and example of Christ he commandeth the people to take and eat saying Take ye eat ye this is the Body of the Lord which is broken for you Do it in remembrance of him After all at the Table have taken and eaten the Minister taketh the Cup and drinking first himself he giveth it to the neerest saying This Cup is the New Testament in the Blood of the Lord Iesus which is shed for many for the remission of sins drink ye all of it for as often as ye do eat this Bread and drink this Cup ye do shew the Lords death till he come All this time the Elders in a competent number and in a grave and reverent manner do attend about the Table that all who are admitted to the Table may have the bread and wine in their own place and order of sitting the Minister also continuing in his place after the giving of the Elements doth either by his own speech stir up the Communicants to Spirituall meditations of faith of the great love of God in Christ and of the Passion of Christ and to holy affections
concern the particular Churches there represented as the examination ordination suspension and deposition of Ministers scandals of Ministers in doctrine life or any part of their calling the decerning of excommunication references and appellations from particular Elderships and the amending of any thing that hath beene negligently or weakly done by them the answering also of questions and requests from other Presbyteries Churches or persons or sending of Commissioners in some cases to other Churches or Presbyteries whether to admonish or advise them or to seek counsell from them but so that they have no authoâ—ity wiâ—hout the limiâ—s of their own consociation The Ministers and Elders who are Commissioners together with the expectants and others who are pleased to be present meeting in the place and at the day and houre appointed which useth to be one halfe houre after nine a clock in the forenoone whereof warning is given by the sound of a bell that so all the affaires of that day unlesse there be somewhat extraordinary to hold them longer may bee exped against mid-day doe begin with prayer and proceed to the textuall interpretation of Scripture which is done by the Ministers each one in his own place by course or by the expectants whose names are set forth in a table or written in the Register of the Presbyterie for that end after the first speaker some other who followeth in order and is also appointed by the Presbyterie the day before speaketh in the second place collecting some doctrines one or moe upon the text expounded and shewing the use thereof The second speaker having ended about eleven a clock the exercise is closed with thanksgiving by him who spake first The matter of each dayes exercise is some portion of that particular book of the Old or New Testament agreed upon in the Presbyterie once every moneth some common place or controversie is handled unto which the exercise giveth place for that day The ground is read in Scripture the state of the question propounded the arguments for the truth pressed and vindicated from the Sophistication of the adversaries but the arguments contra are left to bee proponed in the Presbyteriall meeting by such Ministers as are called by the Moderator to dispute upon the propositions or Theses exhibit the day of the meeting next before by the contraversar and are propugned by him the Moderator being praeses of the disputation That the Presbyterie may go thorow all the controversies they have also a table wherein they are all digested in order so that each minister or expectant knoweth a moneth before what is next to be treated The exercise or common head of controversie ended in publick the people depart and the Ministers and Elders with others who are permitted to bee present goe to the private place of their meeting where all being set in order and the Moderator having begun with prayer the doctrine delivered in publick is examined and each one of the Presbyterie and expectants either approveth or in charity and sobernesse of spirit propoundeth his doubt against any point spoken of which being done the speakers for that day are called upon they being apart at this time their interpretation and doctrine approved and they encouraged or if there be cause they are in a brotherly manner admonished The doctrine censured for this they call the censure of the doctrine The matters before mentioned to be the subject of the Presbyteriall jurisdiction are propounded modestly debated and either concluded or taken to further deliberation or remitted to the Synod and so the meeting concluded with prayer The Moderator either continueth in his place betweene one Provinciall Synod and another or for a shorter time but they think it not fit to change the Moderator at every meeting The Presbyteries also do visit the severall Churches within their bounds either by holding their full meetings at the Churches or by sending their commissioners thither that they may see how the ordinances of Christ are used and obeyed by the Minister Eldership and all the congregation and that if any thing be amisse it may be rectified V. Of Provinciall Synods THe whole Kingdome is by the wisdome of the Generall assemblie so divided in Provinces as the Ministers and Elders may for vicinity of place best meet in Provinciall Synods without respect to Episcopall Dioceses the particular Churches whereof are so far cast a sunder in Scotland that they cannot conveniently joyne in provinciall Synods The provinciall Synode is of the same constitution with the Presbyterie and doth consist of all the Ministers and one Elder having commission as before from each particular Church within the province It meeteth ordinarily twice a yeare but the place the time of the meeting are chosen according to the conveniencie of the Churches of the province and as the exigence of their affaires doth require The Moderator of the former Synod openeth the Synod with a Sermon fit for such an assembly and after Sermon setting himselfe downe in his place with the clerk of the Synod who for the most part is one of the Ministers chosen by plurality of voices beginneth with prayer causeth the names of the Ministers to be read who not only answer for their owne presence the absent being noted but also give up the names of the Commissioners from the severall Churches which are written down by the Clerk and their commissions also read if need be and proceedeth to the choosing of a new moderator The Moderator is thus chosen A list is made by the former moderator of foure or five of the ablest men for wisdome authority and dexterity for such an employment which is approved by the consent of the Synod And if any member of the Synod be pleased to adde any other so qualified to the list his name is joyned with the former and out of this list the Moderator is chosen by the suffrages of the Ministers and Elders and set in the place of the former Moderator The new Moderator first of all calleth for the Registers of the severall Presbyteries and putteth them in the hands of the Ministers of other different Presbyteries to be revised and examined That by the Records it may bee knowne how they have kept order and performed what hath beene recommended unto them by the preceeding Synods And what and how matters have been treated by them at every session that they may be censured or allowed which upon the report of the revisers is accordingly done in the face of the Synod If there be any references from the Synode before they are first debated and determined and thereafter new matters are brought into deliberation What was obscure or difficult for the Presbyteries or might concerne them all in common is here resolved and ordered what hath beene done amisse is redressed And if any difficultie arise which doth not fall under some Church constitution it is referred to the nationall assemblie Before the assemblie be desolved each Presbyterie is set a part by course and